The creation of the Khalsa is a unique birth amongst the world faiths. India
is riddled with faiths - founded by various Sadhus, offering teachings which
have in some cases become corrupt as generations of Sadhus pass the teachings
from one to another. It is argued that this might have been the fate of Sikhi
had the Guru not given the Sikhs a clear identity.

The creation of the Khalsa is one of the most important events in the
history of the Sikhs. The tenth Guru of the Sikhs - Guru Gobind Singh Ji made
some very important God sent changes to the faith of Guru Nanak Dev Ji. The Guru
caused for the compilation of the scriptures which later became the ever living
Guru - the Guru Granth Sahib. This encompassed the teachings of the Gurus into a
set of scriptures, the authenticity of which even today is beyond doubt.

Up to the period of Guru Gobind Singh Ji, a clear misconception had already
been raised concerning the faith, the identity and the beliefs of a Sikh. For
the Gurus' teachings were practiced not only by the so called Nanak Panthis
('followers of Nanak'), but also the Muslims and the Hindus. The Guru had
encouraged Muslims to read the Qu'ran and for the Hindus to study the Veds and
there were those amongst his following who claimed allegiance to neither of the
two religions. The Hindus had referred to Guru Nanak Dev Ji as Nanak Tapa and
the Muslims as Nanak Shah - both names confirming their utmost faith in his God
given message. But clearly, the faith that Guru Nanak Dev Ji had formed was
completely independent and separate from those two faiths - I am neither Hindu
nor Muslim uttered Guru Nanak Dev Ji.

On countless occasions, the Guru was seen to vouch for both the Hindus and
the Muslims, whilst at the same time seeming to discourage some of their
rituals. But he was also seen to protect the interests of both the faiths, he
believed that every religion should be allowed to practise their beliefs freely
and there hasn't been an instance in Sikh history yet which has defeated this
belief. The sixth Guru's army consisted of many Muslim Pathans who were
encouraged to read the Qu'ran.

The ninth Guru - Guru Teg Bahadar Ji had given his life for the protection
of the Hindus. The Emperor Aurangzeb in his quest for mass conversion had given
the Hindus the ultimatum of converting to the Muslim faith - or facing mass
annihilation. The Guru offered himself as a sacrifice to save the Hindus, he was
thus beheaded, to protect their right to wear their caste marks and sacred
threads; Did he, in the dark age, perform the supreme sacrifice said his son
- Guru Gobind Singh Ji. Perhaps these instances only confused the Mugals,
perhaps the identity of a Sikh ought to be made clear and beyond doubt - thought
the Guru. Even today, the Sikh identity seems to going through certain confusion
- obviously the Guru had foreseen this and had the events of 1699 not taken
place, perhaps the form of Sikhi as we know it today, might not have been
visible.

What was a Sikh and how might a Sikh of the Guru be easily recognised ? The
Guru felt that such a problem would arise countless times in the future and that
various groups and sects might form, all claiming allegiance to the Guru, yet
preaching their own word, each diverse in it's essential teachings. Even now,
there was no clear distinction between a Hindu and a Sikh or a Muslim and a
Sikh. The Guru's word was universal, the holy scriptures - now known as the Guru
Granth Sahib contain the shabads of Muslim Saints - such as Sheikh Farid of Pak
Patan and also the shabads of Hindu Sadhus - such as Bhagat Jai Dev and Bhagat
Namdev. Although that message was universal, it had to take a central form from
which to deliver that message.

The first four Guru's had seen relatively peaceful times. There had been
times when the contemporary Emperors felt confusion regarding the Guru's
teachings and had felt that they were a threat to the expansion of Islam. During
the period of Guru Amar Das Ji the third Guru, the emperor Akbar commanded the
Guru to appear before him to answer charges relating the Gurbani. The emperor's
governors and companions had filled his ears, they argued that it was offensive
to the Islamic faith and that this constituted blasphemy. The Guru - who had
already denounced the authority of emperor's and kings on various occasions -
sent Bhai Ram Das Ji who was soon to become the fourth Guru, to the court of
Akbar to 'answer these charges'.

The emperor was very impressed and saw that the message of the Guru was
indeed God sent, he acknowledged the appeal of the scriptures and paid the Guru
a visit some time later. By the period of the tenth master, there had arrived
more turbulent times. Guru Gobind Singh Ji had been involved in a number of
militant encounters with the Mugal regime, when all methods of restoring
peace and upholding the rights of the innocent have failed, it is just to draw
the sword, rightful is the flash of steel Said he. His popularity amongst
the populace had caused for the local hill chiefs and Rajas to become jealous.
Although the Guru did not offer worldly prizes, whereas the Rajas did, the
Guru's followers were very content with the guarantee of spiritual salvation,
this in itself was enough to draw away the folks from the courts of the Rajas
and into the court of the Guru.

The year 1698 did not see any major expeditions, towards the end of that
peaceful year, the Guru had announced that the Vaisakhi of 1699 would be an
important one. Every Sikh who claimed allegiance to the Guru's teachings should
make their way to the city of Anandpur. This request was sent to the farthest
corners of that subcontinent. Nothing was revealed as to the planned proceedings
of that day and the Sikhs did not require a breakdown of plans, for the Hukam of
the Guru was enough. Vaisakhi is the beginning of the Indian year and it was
traditionally a very happy period. A tent had been erected some days before on
top of a hill and the Guru had spent his last few days in this.

On the morning of the Vaisakhi, the Guru asked that the Asa Di Var and
kirtan be performed until he appeared from the tent. The Kirtanis carried out
the Guru's command. During that period - from early in the morning before the
sunrise - up to his appearance, many thousands had appeared. They had arrived
from many hundreds of miles away, as the importance of the event had become well
known. They were old and young alike, people of all castes and backgrounds and
of all faiths, for in the Guru's company, no distinction was made as to race and
creed.

When the Guru appeared, his face was as bold as had ever been seen. In one
hand he held his Kirpan and he gestured for the Kirtanis to stop singing. The
prophet walked across the platform magnificently and looked at the mass of
devotees that had arrived with faith unknowing what to expect. He stood for a
moment in silence and looked out at the thousands that sat before him. As far as
the eyes could see there were the heads of the devotees.

"Is there one Sikh amongst you whose love for the faith of Guru Nanak
Dev Ji is so great that the Sikh might even offer his life for it, that the Sikh
might sacrifice himself for it ?" He asked. His majestic aura and bold
look confirmed that he was not jesting. There was murmuring amongst some of the
devotees. What was this, what had become of the Guru that loved the people of
the world, who ever appeased their pains and sorrows - who forever endeavoured
to bring them peace - why was he asking for the life of a Sikh ?

There were then a few such moments of murmur and disquiet, the crowd then
remembered the Guru's overriding presence. The masses became quiet and the Guru
repeated his request. "Surely there is ONE amongst you that will gladly
offer his head to me in respect of their love and faith in myself ?"

Suddenly, there was a huge mumble when a Sikh stood up and made his way
towards the platform.

"My Lord, forgive me for having made you ask twice. For I live under
your command and would gladly offer my soul and body in your service." He
cried.

"What is your name faithful one ?"

"I am known as Daya Ram of the Khatri caste."

"Where are you from ?" asked the holy one.

"My Lord, I am from Lahore" Bhai Daya Ram was guided into the
tent.

There was a tense silence before the swish of the Guru's Kirpan was heard.
The crowds sat with withheld breath. The feeling was further dampened when the
Guru emerged from the tent, his Kirpan covered in blood and his face as radiant
as ever. The crowd was truly shocked, there were mouths open in awe and nobody
dared utter a breath.

"Only one Sikh ?" Questioned the Guru. "Of those many
thousands that claim a bondage to me only one stands up when I call for a Sikh ?
Truly this is an embarrassing predicament !" Again there was a deadly hush.
Many stood hoping that the Guru would not even look at them, who would it be
next that would gladly walk into the palm of death ? Another Sikh made his way
to the front of the crowd. Many heads turned as they tried to see the face of
this brave Sikh. This Sikh was Bhai Dharam Das, he was directed by the Guru into
the tent and again a swish brought a thud from the tent. Another three such
requests were made and the Sikhs that stood up were called Bhai Mohkam Chand,
Bhai Sahib and Bhai Himat.

It should be mentioned at this point that some historians have been quick in
suggesting that the Guru did not in fact behead the five Sikhs, that perhaps he
dipped the kirpan in a bowl of blood before emerging from the tent so as to make
it seem that he had beheaded the five Sikhs. This type of rationalisation is
offensive to orthodox Sikhs, for the Guru was not one to practice deceit, least
of all having preached against it on countless occasions. Furthermore, Sikhs
believe in the word of the Guru to be the most reliable form of evidence -Satiguru
Mera Mar Jivale The true Guru destroyeth and then bringeth back to life.
After the fifth Sikh was thus sacrificed there were a few moments of anxious
silence. All eyes looked towards the tent of the Guru and few dared even wink.

Suddenly, the front sheets of the tent were raised and the Guru walked out,
he was followed by the five Sikhs who had previously entered the tent as
unknowns. They were clad in orange robes, each holding a Kirpan close to their
chest. The look on their faces was divine and their very person was magnificent.
How great they looked, the five who out of those many thousands had stood to the
Guru's command and given their lives to receive new lives !

They were the Panj Pyare - the five beloved ones. There were a few gasps of
Vahiguru and a few shed a tear of joy, for truly they were beholding the prophet
of God. The Guru requested for a bowl of water to be brought, Karah Parshad - an
offering made of flour, butter and sugar was then prepared for the thousands.
The Guru uttered the five Banis whilst he poured some Patashas (sweets) into the
bowl, he stirred the water continuously with a double edged sword - a Khanda,.
This continued for an hour or so, with the sangat watching with intent.

The Guru then called for Bhai Daya Ram - the first of these great Sikhs to
kneel before him, when Daya Ram did so, the Guru cupped some water into the
Sikhs mouth and uttered Vahiguru Ji Ka Khalsa, Vahiguru Ji Ki Fateh -
The Khalsa is of Vahiguru, Victory is to Vahiguru. The water was then splashed
into Bhai Daya Ram's hair and eyes. The four remaining Sikhs were made the
subject of a similar procession before the Guru asked that they give him the
Amrit in the same manner. It was after this that the Guru finally spoke to the
gathering.

"This water is Amrit - nectar and my Sikhs shall drink from it in order
to be known as my Sikhs. For with it is brought a discipline that my Sikhs shall
bear unto themselves. They shall take the Amrit as have I and the five beloved
one's - the five Pyare. And my Sikhs shall take Amrit from the same bowl and be
offered and accept Karah Parshad from the same bowl and in effect shall not
practice the customs of caste and pride."

"Where a Sikh meets a fellow Sikh he shall utter Vahiguru Ji Ka Khalsa,
Vahiguru Ji Ki Fateh and the fellow Sikh shall reply likewise. The male Sikhs
shall be known as Singh - Lions and the females as Kaur - Princesses for they
shall not respect the caste traditions in any case and these shall become their
surnames. In every case, my Sikhs shall pay respect to the four abstinences -
that he must never cut his hair, nor commit adultery, that he must never drink
alcohol or smoke tobaccos or other narcotic substances and that he shall never
eat meat of any kind. If a Sikh should break these abstinences then he shall
become a patit - an outcast and I shall not recognise him as one of my Sikhs
here or in the hereafter."

"This applies to the sisters also, for they shall have an equal status
in this faith and they shall read and practice the word of Vahiguru with their
brothers. And the abstinences shall apply equally to them. You shall earn your
living from the sweat of your brow and shall in all cases live your lives
according to the word of the Gurus. The bani says that you shall awaken in the
morning, bathe and utter the name of Vahiguru and you shall do that . The bani
says that you shall not speculate differences between your brothers and you
shall not do that. And whensoever you shall be confused as to right and wrong,
then you shall consult the bani and it shall tell you what is right and what is
wrong. The bani says that you shall not observe superstitious customs so you
shall not observe these. The Bani is your source of teaching, it shall answer
your every question."

"You shall wear the Kara on your wrist to remind you of your vow of
leading a pure life, for whenever you commit a sin, your wrist shall bear
witness to your acceptance of the teachings. The Kachha about your waist shall
remind you not to commit adultery. You shall wear the Kanga in your hair because
you are pure and you always shall be for you are the Khalsa - the pure one, let
it remind you of that. Let your Kes remind you of your commitment towards Sikhi,
that you are the Lord's truest form - do not deny the form that the Lord has
given you. Your Kirpan shall remind you that you are constantly in battle -
against sin and if the need arises in your daily life, then you shall protect
the innocent."

The Guru asked that those of the sangat that wished to distinguish
themselves as being the Sikhs of the Guru - be initiated thus. Many thousands
did so. That importance of that first Amrit ceremony should never be undermined.
Never in the history of faith has the prophet bowed down to be initiated by his
disciples. Never has the Guru become the disciple and the disciple the Guru -
this had already taken place nine times, when each Guru was initiated. On that
day, Hindus and Muslims alike partook in the Amrit ceremony. Many thousands of
women also became members of the Khalsa.